Gospel according to the Hebrews

Saint Jerome

The Gospel According to the Hebrews written in Aramaic dialect but with Hebrew letters, was the most widely known of the non canonical gospels. Jerome states that most ancient Biblical scholars called it the true Gospel of Matthew or "Mattheai Authenticum".^[1]

It was the gospel in use among Hebrew Christian sects, which were later separated from the gentile Church. All copies of it have been lost or destroyed, but we know of it because of extensive excerpts quoted by the Church Fathers.^[2] Although many scholars believe the Gospel according to the Hebrews was widely circulated in the Early Church and enjoyed a good reputation, it was later judged apocryphal.

Recent discussions have thrown considerable light upon the problems connected with this gospel, and the large body of literature which has grown up around it. The two main areas of controversy have to do with whether or not it was the sole Hebrew Gospel, and who was its true author.^[3]

Not having a text or a copy of a text has made it difficult for modern biblical scholars to be able to ascertain with certainty facts regarding authorship or content. The only source of information to date has been the Church Fathers.

The "Sole Hebrew Gospel" Controversy

According to the Church Fathers, there was only one Hebrew gospel in circulation during the time of the early church. In the Catalog of Eusebius, only one Hebrew gospel is listed: "And among these some have placed also the Gospel according to the Hebrews with which those of the Hebrews that have accepted Christ are especially delighted." ^[4]

Epiphanius confirms that there was only one Hebrew gospel: "They call it the Gospel according to the Hebrews for, in truth, Matthew alone in the New Covenant expounded and declared the Gospel in Hebrew using Hebrew script." ^[5]

More importantly, no Church Father ever contended that there were several Hebrew gospels in circulation.

However modern scholars have called this into question. After explaining in great detail why the Church Fathers such as Epiphanius and Jerome were in error, Wilhelm Schneemelcher reaches the following conclusion: there are three distinct Jewish Gospels.

1) The Gospel of the Nazarenes, which was read in Semitic speech and used among the Nazarenes and was similar to canonical Matthew.

2) The Gospel of the Ebionites, which was used by heretical Jewish Christians.

3) The Gospel according to the Hebrews, which has no special relationship to any one of the canonical gospels, but contains syncretistic elements, and shows the heretical character of the Jewish Christian.

Although there is still ongoing debate about the Hebrew Gospel(s), all scholars agree with Schneemelcher when he says, "Thus the number of Jewish Gospels -- whether there be one, two or three such gospels -- is uncertain, the identification of the several fragments is also uncertain and, finally the character and the relationship to one another of the several Jewish gospels is uncertain."^[6]

Composition

Russian Orthodox icon of St. Matthew the Evangelist, 18th century (Iconostasis of Transfiguration Church, Kizhi Monastery, Karelia, Russia).

Catholic Position

Many modern scholars still assert Matthean priority, with Mark borrowing from Matthew (see: Augustinian hypothesis and Griesbach hypothesis).

Church Fathers

In the time of Jerome, most scholars believed that the Gospel according to the Hebrews was the true Gospel of Matthew (or Mattheai Authenticum).^[1]

Epiphanius confirms what Jerome wrote. In the Panarion in which Epiphanius discusses the gospel used by the followers of Cerinthus, Merinthus and the Ebionites he writes: "They too accept Matthew's gospel and like the followers of Cerinthus and Merinthus, they use it alone. They call it the Gospel according the Hebrews, for in truth, Matthew alone of the New Covenant writers expounded and declared the gospel in Hebrew using Hebrew script." ^[7]

The first reference to the Hebrew text written by the disciple Matthew comes from Papias (bishop of Hierapolis in Asia Minor during the first half of the second century) around 120-130. Papias starts by discussing the origin of the Gospel of Mark, and then further remarks that "Matthew composed the logia in the Hebrew tongue and each one interpreted them as he was able". According to Ehrman this is not a reference to the gospel we have since the Gospel of Matthew was originally written in Greek and not Hebrew.^[8] The interpretation of the above quote from Papias depends on the meaning of the term logia. The term literally means "oracles", but the intended meaning by Papias has been controversial.^[8][9][10]

Apart from Papias' comment, we do not hear about the author of the Gospel until Irenaeus around 185 who remarks that Matthew also issued a written Gospel of the Hebrews in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church. ^[11][12]

Pantaenus, Origen and other Church Fathers also believed Matthew wrote the Gospel of the Hebrews.^[13][14] Also, not one of the Church Fathers asserted that Matthew wrote the Greek Gospel found in the Bible.^[8]

Modern Scholars

Most modern scholars agree there is a connection between the Gospel according to the Hebrews and Matthew. A study of the external evidence regarding this Gospel shows there existed among the Nazarenes and Ebionites a gospel commonly called the Gospel according to the Hebrews . It was written in Aramaic with Hebrew letters. Its authorship was attributed by very many or even most (including the Nazarenes and Ebionites) to Matthew.^[15] [1]

Indeed the Fathers of the Church, while the Gospel according to the Hebrews was still being circulated and read, referred to it always with respect, often with reverence: They accepted it as being the work of Matthew. This applies with tenfold to Jerome.^[16] [2]

Date, area and reason for composition

Origen explains, "The very first account to be written was by Matthew, once a tax collector, but later an apostle of Jesus Christ. Matthew published it for the converts from Judaism and composed it in Hebrew letters." ^[17]

Eusebius adds insight by explaining that the apostles "were led to write only under the pressure of necessity. Matthew, who had first preached the Gospel in Hebrew, when on the point of going to other nations, committed the Gospel to writing in his native language. Therefore he supplied the written word to make up for the lack of his own presence to those from whom he was sent." ^[18]

Irenaeus gives us further insight into the date and circumstances of this gospel by explaining, "Matthew also issued a written Gospel according to the Hebrews in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church." ^[19]

Who used this Gospel?

According to the Church Fathers, this Gospel was widely circulated among Jewish Christians. It was used extensively by the followers of Hegesippus, Merinthus and Cerinthus as well as by the Ebionites and the Nazarenes.

According to Pantaenus, it was also in circulation in India, having been brought there by Bartholomew.^[20] Pantaenus became head of the School in Alexandria and was responsible for much of the Library in Caesarea. In this library was preserved a copy of the Gospel according to the Hebrews. The Nazarenes of Beroea gave a copy to Jerome.^[21]

Nazarenes

Jerome states that the Nazarenes used the Gospel according to the Hebrews.^[22] In his commentary on Matthew he went so far as to refer to this Gospel which "the Nazarenes and Ebionites use, which we have recently translated from Hebrew to Greek and which most people call Matthew's true Gospel".^[23]

Although none of the Early Church Fathers ever asserted that the Nazarenes composed a gospel, many modern modern scholars have raised this possibility.^{[citation needed]}

Ebionites

Today, scholars hold the position that the Gospel of the Ebionites was used by the Ebionites. However, Irenaeus wrote that they used only one Gospel—Matthew's Gospel.^[24] But, Eusebius writes that the Ebionites use only the Gospel according to the Hebrews.^[25].

This confusion is clarified by Epiphanius who explained that the Ebionites used the Gospel according to the Hebrews written by Matthew. Although the Ebionites "edited it", they never composed a gospel of their own.^[26]

Conclusion

According to the Net Bible, this Gospel should not to be classed with the heretical gospels such as Marcion, nor with apocryphal Gospels of James and Nicodemus. It differs from the former in that it does not deviate from any major mainstream Christian beliefs about Jesus. It differed from the latter in that it narrated particulars mostly relating to the public ministry of Jesus.

The Gospel according to the Hebrews differs from the Biblical accounts only in that it is florid in style, diffuse in the relation of incidents, and inclined to sectional views of doctrine. Its non-canonical sayings and incidents may have come from the oral tradition or from Matthew. There is still much uncertainty among scholars.

The language confined the Gospel according to the Hebrews to a very limited Hebrew sphere, and its sectional character may have discouraged it from attaining a place in the Canon of the Church. [3]^{[dead link]}

Appendix

The writings of the Early Church Fathers

The following are excerpts from the Church Fathers regarding the Gospel according to the Hebrews. Following each quote is a link showing the full text in context.

Clement of Alexandria

Also in the Gospel according to the Hebrews it is written, the saying, “He that is amazed will prevail, and he that prevails shall rest in peace.” Miscellanies (II ix )[4]

Epiphanius

They too accept Matthew's Gospel and like the followers of Cerinthus and Merinthus, they use it alone. They call it the Gospel according to the Hebrews, for in truth Matthew alone in the New Testament expounded and declared the Gospel in Hebrew using Hebrew script. (Panarion XXX iii 7) [5]

They have Matthew's Gospel in its entirety in Hebrew, for this Gospel was preserved among them as it was first written in Hebrew script.( Panarion XXIX ix 4)[6]

Their Gospel commences as follows: “In the days of King Herod of Judea, a certain man named John came baptizing with a baptism of repentance in the river Jordan. He was said to be of the family of Aaron the priest, son of Zechariah and Elizabeth, and all went out to him.” ( Panarion XXX xiii 6)[7]

Didymus the Blind

There are many people with two names. Scripture calls Matthew “Levi” in the Gospel of Luke, but they are not the same person. Rather Matthias who replaced Judas, and Levi are the same man with a double name. This is obvious in the Gospel according to the Hebrews . (Didymus the Blind's Commentary on Psalm)[8]

Eusebius

They (the Apostles) were led to write only under the pressure of necessity. Matthew, who had first preached the Gospel in Hebrew, when on the point of going to other nations, committed the Gospel to writing in his native language. Therefore he supplied the written word to make up for the lack of his own presence to those from whom he was sent. (Church History III xxiv 6)[9]

. . . which some reject, but which others class with the accepted books. And among these some have also placed the Gospel according to the Hebrews , with which those Hebrews who accept Christ are especially delighted. All these may be reckoned among the disputed books. ( C. H. III xxv 5) [10]

They [Ebionites] used only the so-called Gospel according to the Hebrews making little account of the others. (C.H. III xxvii 4.) [11]

But concerning Matthew, Papius writes as follows: "So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able." [And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise.] And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews . (C.H. III xxxix 16) [12]

And from the Syriac Gospel according to the Hebrews , Hegesippus quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the oral tradition of the Jews. (C.H. IV xxii 7) [13]

Pantaenus was one of those, and is said to have gone to India. It is reported that among the Christians there that he had found Matthew's Gospel. This had anticipated his own arrival, for Bartholomew, one of the Apostles, had preached to them, and left with them the writings of Matthew in Hebrew, which they had preserved till that time. After many good deeds, Pantaenus finally became the head of the School in Alexandria, and expounded the treasures of divine doctrine both orally and in writing. ([C. H.] V x 3) [14]

The very first account to be written was by Matthew, once a tax collector but later an apostle of Jesus Christ. Matthew published it for the converts from Judaism and composed it in Hebrew letters. (C. H. VI xxv 4) [15]

Irenaeus

The [Ebionites] use Matthew's Gospel only, and repudiate the Apostle Paul. (Against Heresies I xxvi 2) [16]

Matthew also issued a written Gospel according to the Hebrews in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church. (Against Heresies III i 1) [17]

For the Ebionites, who use only Matthew's Gospel, are convicted out of that very book as not holding right views about the Lord. (Against Heresies III xi 7) [18]

Origen

It is written in a certain Gospel that is called according to the Hebrews: The second rich youth said to him, (Origen's Commentary on Matthew XIX) [19]

And if any accept the Gospel according to the Hebrews, in which the Savior says . . . (Origen's Commentary on John III ) [20]

Jerome

Also, the Gospel called the Gospel according to the Hebrews, recently translated by me into Greek and Latin, which Origen often uses, states, after the resurrection of the Saviour: “Now the Lord, after he had given His grave clothes to the servant of the priest, appeared to James, for James had sworn that he would not eat bread from that hour in which he had drunk the Lord’s cup until he should see Him risen from the dead.” And a little further on the Lord says, “‘bring a table and bread.’” And immediately it is added, “He took bread and blessed and broke and gave it to James the Just and said to him, ‘My brother, eat your bread, for the Son of Man is risen from the dead.’” ( On Illustrious Men, II) [21]

Matthew, also called Levi, who used to be a tax collector and later an apostle, composed the Gospel of Christ, which was first published in Judea in Hebrew script for the sake of those of the circumcision who believed. This Gospel was afterwards translated into Greek (and the Greek has been lost) though by what author uncertain. The Hebrew original has been preserved to this present day in the library of Caesarea, which Pamphilus diligently gathered. I have also had the opportunity of having this volume transcribed for me by the Nazarenes of Beroea, Syria, who use it. It should be noted that wherever the Evangelist—whether on his own account or in the person of our Lord and Saviour—quotes the testimony of the Old Testament he does not follow the authority of the language of the Septuagint but the Hebrew. (On Illustrious Men III) [22]

I now speak of the New Testament, which is undoubtedly Greek, except for the Apostle Matthew, who had first set forth the Gospel of Christ in Hebrew letters in Judea. (Jerome's Letter to Pope Damasus)[23]

And whoever accepts the Gospel circulating under the title Gospel according to the Hebrews which we most recently translated, in which it is said by the Saviour, “Even now my mother, the Holy Spirit, carried me away by one of my hairs.” (Jerome's Commentary on Micah VII vi) [24]

In the Gospel according to the Hebrews that the Nazarenes read there is counted among the most serious offences, "He that has grieved the spirit of his brother." (Jerome's Commentary on Ezekiel VI) [25]

In the Gospel according to the Hebrews that the Nazarenes read, the Saviour indicates this by saying, “Even now my mother, the Holy Spirit, carried me away.” (Jerome's Commentary on Ezekiel XVI iii) [26]

In the so-called Gospel according to the Hebrews, for “bread essential to existence,” I found “mahar”, which means “of tomorrow”; so the sense is: our bread for tomorrow, that is, of the future, give us this day. (Jerome's Commentary on Matthew I) [27]

In the Gospel which the Nazarenes and the Ebionites use which we have recently translated from Hebrew to Greek, and which most people call the Authentic Gospel of Matthew, the man who had the withered hand is described as a mason who begged for help in the following words: “I was a mason, earning a living with my hands. I beg you, Jesus, restore my health to me, so that I need not beg for my food in shame.” (Jerome"s Commentary on Matthew II) [28]

In the Gospel according to the Hebrews, Barabbas is interpreted as “son of their master”. He was condemned because of insurrection and murder. (Jerome's Commentary on Matthew IV) [29]

In the Gospel I so often mention we read, “A lintel of the Temple of immense size was broken.” (Jerome's Commentary on Matthew XXVII) [30]

In the Gospel according to the Hebrews, written in the Chaldee and Syriac language but in Hebrew script, and used by the Nazarenes to this day (I mean the Gospel of the Apostles, or, as it is generally maintained, the Matthew's Gospel, a copy of which is in the library at Caesarea), we find, “Behold the mother of the Lord and his brothers said to him, ‘John the Baptist baptizes for the forgiveness of sins. Let us go and be baptized by him.’ But Jesus said to them, ‘in what way have I sinned that I should go and be baptized by him? Unless perhaps, what I have just said is a sin of ignorance.’” ( Against Pelagius III ii) [31]

For when the apostles thought Him to be a spirit, or in the words of the Gospel according to the Hebrews, which the Nazarenes read, “A bodiless demon” (Jerome's Commentary on Isaiah, Preface to Book XVII) [32]

In the Gospel written in the Hebrew script that the Nazarenes read, the whole fount of the Holy Spirit descends upon Him, for God is Spirit and where the Spirit resides, there is freedom. Further in the Gospel which we have just mentioned we find the following written: “When the Lord came up out of the water the whole fount of the Holy Spirit descended upon Him and rested on Him saying, ‘My Son, in all the prophets was I waiting for You that You should come and I might rest in You. For You are My rest. You are My first begotten Son that prevails forever.’ ” (Jerome's Commentary on Isaiah IV) [33]

In the Gospel according to the Hebrews that the Nazarenes read, it says, “Even now my mother the Holy Spirit carried me away.” This should upset no one because “spirit” in Hebrew is feminine, while in our language it is masculine and in Greek it is neuter. In divinity there is no gender. (Jerome's Commentary on Isaiah XL ix) [34]

References

• Adeney, W.F. The Gospel According to the Hebrews. The Hibbert Journal 3, 1904-1905.
• Barnes, A.S. The Gospel According to the Hebrews. JTS 6, 1905.
• Brock, S. A New Testimonium to the 'Gospel according to the Hebrews' . NTS 18, (1971-1972).
• Cameron, R. The Other Gospels: Non-canonical Gospel Texts. Westminster John Knox Press, 1982 ISBN 0664244289
• Dodd, J.F. The Gospel According to the Hebrews. London, 1933.
• Epiphanius Panarion
• Eusebius Church History
• Fisher, George Park Essays on the Supernatural Origin of Christianity: With Special Reference to the Theories of Renan, Strauss, and the Tübingen School. Scribner & co., 1866. [35]
• Howard, George The Hebrew Gospel of Matthew. Mercer University Press, 1995.
• Irenaeus Against Heresies
• Jerome, Against Pelagius
• Klijn, A. F. J. Jewish-Christian Gospel Tradition. E. J. Brill, 1992.
• Nicholson, Edward Byron, The Gospel According to the Hebrews: Its Fragments Translated and Annotated with a Critical Analysis of the External and Internal Evidence Relating to It, 1879. Kessinger Publishing, 2007 ISBN 0548718776, 9780548718773
• Orr, James The International Standard Bible Encyclopaedia. 1915. ISBN 0802881629, 9780802881625
• Schneemelcher, Wilhelm. New Testament Apocrypha, Vol. 1, James Clarke & Co. Ltd. 1991
• Schoeps, H-J Jewish Christianity, Philadelphia, 1969.

Notes